Thesis (M. Ed.)--University of Hong Kong, 2006. / Title proper from title frame. Also available in printed format.

Based on thesis (doctoral)--University of Tasmania. / Includes bibliographical references (p. [213]-222) and index.

published_or_final_version / Education / Master / Master of Education

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In this dissertation, I construct and defend a conception of global education as a moral enterprise. I argue that the ethical and political commitments which should be at the heart of programs have not been made explicit or central. Fundamental commitments to democracy are incompatible with global education that focuses mainly on existing world systems and relationships, and promotes national interests. The foundations of global education should be those that underlie projects of communicative ethics, defined here as frameworks for uncoerced communication between particular individuals in actual contexts. On this view, global education is education toward just and respectful exchanges across social, political, and cultural differences. A central feature of this conception is the development of a defensible global perspective. To attain such a perspective is, in part, to develop the sensitivities and dispositions that will help one understand and appreciate another’s point of view. This kind of understanding can only be partial and is often problematic. There is always the possibility of misunderstanding, even incommensurability. Further, understanding does not entail agreement. Dialogue needs to proceed cautiously and with awareness of the potential for coercion. Nevertheless, it is hoped that educational efforts toward communicating with others will lead to the mutual recognition of some commonalities, and may eventuate in the construction of a limited global community of concern. There are a number of communicative virtues necessary for listening and speaking to individuals who are beyond the boundaries of our existing local and national concerns. The three moral dispositions presented here are especially important. Empathy, tolerance, and a sense of justice are discussed in terms of meeting the challenges of communicating across differences and distance. Classrooms are places where these virtues can be carefully cultivated, and where the possibilities for constructing community can be explored through defensible programs of global education.

Pluralism, the variety of philosophical, moral, cultural and religious worldviews of contemporary society, is a characteristic of Western democracies. This places upon such societies a great challenge for the teaching of moral principles in schools and for the establishment of such principles in the public sphere. John Rawls's political idea of an overlapping consensus is a principle of decision-making that can be used as a model for arriving at principles for moral education and also as a model for moral deliberation in the public domain. Multicultural narratives can play an important role in enhancing the creation of an overlapping consensus on public moral issues in pluralistic societies. They can be examples of the kinds of challenges involved in the moral decision process and also serve to illustrate the importance of moral perception as a complement to moral reflection in the task of moral deliberation. Teaching the multicultural nature of modern civilization and also the universal incidence of the democratic council tradition can strengthen citizens' sense of mutual respect in the course of public speech. This can help to develop a culture that is more open to the formation of an overlapping consensus on matters that concern public morality.

The first contemporary approaches to moral education emphasize, moral reasoning skills and value analysis. The possible role of imagination in moral understanding is, by and large, neglected. More recent approaches suggest engaging the imagination can benefit moral education. The concept of imagination, however, remains elusive. As the capacity to consider the possible beyond the actual, imagination is a valued educational tool. It is offered that morality and the opportunity for meaningful interpretation of human experience may best be conveyed in symbolic terms. Metaphor, once viewed as an ornamental product of language, has been rediscovered; claiming a position in our comprehension of human understanding. This thesis proposes that engaging the imagination through metaphor is critical for moral education on the basis that our moral understanding is fundamentally imaginative and metaphoric in nature.

Since the "reform and opening-up" policy, Chinese society has been greatly affected by rapid industrialization, the installation of a market economy, and exposure to Western ideas and practices. These changes are having an impact on the current moral education program in varying degrees of intensity. The purpose of this thesis is to develop a framework for moral education in a meaningful and practical manner, and to provide an antidote to the current confusion regarding values in China. This thesis examines moral theories from both Eastern and Western perspectives. It focuses on Confucianism and Storytelling primarily. Confucianism, specially the Five Constant Virtues, still has practical value for a modern Chinese society. The storytelling approach, it is argued, creates the opportunity for critical thinking and self-reflection, and embraces both traditional and modern concerns. I conclude that a new moral education curriculum integrating Confucianism and storytelling is particularly promising in this regard.

<p>The purpose of the study was to explore what parents expect of schools regarding citizenship and moral education. It was argued that it is important that parents' views are taken into accouint when exploring citizenship and moral education in the schools in order to enhance congruence between values and associated virtues promoted at school and at home.</p>